do without the joynt concurrence both of God and the Creature So also in the new Testament Acts 26.17 18. Delivering thee from the people and from the Gentiles unto whom now I send thee to open their eyes and turn them from darkness to light and from the power of Satan unto God Is not here much more put into Pauls Commission than he was able without God to do or will any body say that Paul acted short of his Commission or falsified his trust if he did not actually open all the eyes of the Gentiles and turn them from the power of Satan to God But Sir to convince you that there is more included in the Commission than was in the Apostles power to effect supposing the word Teach should signifie onely what you apprehend namely the speaking such things which are proper to make Disciples Consider this They are charged to baptise all they taught and was that in their power could they baptise any more than were willing to be baptised or should they have been judged falsifiers of their trust or acting short of their Commission for not baptising all those that should take horses and ride away from them when they had heard the Word It appeareth therefore undeniably that the very principle whereupon you found the absurdity is not good and consequently no force in your argument but this being all you have levied against my Brother Allens Argument built upon the Text and being found weak his conclusion lifteth up its head and that is that it is disorderly for persons to hold Church-Communion before Baptisme because Baptisme by Christs order was the next thing to be done after discipling and that immediately Secondly A second Argument to prove it a disorderly Practise for the Disciples to hold Church Communion before Baptisme is this If the Scripture maketh Baptisme the gate or entrance into the visible Church or Body of Christ Then is it a most disorderly practise for persons to sit down in Church-society without it But the Scripture maketh Baptism the gate or entrance into the visible Church or Body of Christ Mr. Goodwin denâ—eth now in effect that Baptisme is the Ordinance of entrance into the visible Body of Christ yea he is so far from thinking so P. 61 Of his Water dipping that he thinketh the injunction of it is but after the manner of the free-will offerings under the Law so that men may either obey or not obey without sin yea P 48 Water dipping that a Church may be of as sound and worthy a constitution without Baptisme as with it Now before I make particular answer to Mr. Goodwins Exception to the interpretation of the Scripture alledged to prove it I desire to make one observation which I would commend to the serious consideration of the Reader which is this That notwithstanding the vast variety of differences in the judgement of Professors about other matters of Christian Religion both learned and unlearned in so much that setting aside some few famous fundamentals it is a hard matter to find two men universally agreeing Yet for this opinion that Baptisme is the Sacrament of entrance into the visible Church of Christ all the Professors of Christian Religion hath met in it as one man as far as I ever yet heard or read of whether Papal Prelatical Presbiterial or Independant or Anabaptist except some few persons lately the most whereof are given to Seekerisme And is not that opinion justly to be suspected for an error that crosseth the judgement of almost all the world reputed Christian as well those that are under no temptation by worldly respects to baulk the naked truth as those that are This Argument I confess amounteth not to a demonstration but it justly provoketh an eye of jealousie over that opinion that singleth a man out from all his brethren of like pretious faith and rendreth him like the Widdow Paul speaketh of desolate I shall now proceed to establish this truth by shewing the invalidity of your great exception to the interpretation of the 1 Corinth 12.13 which Text my Brother Allen insisteth on to prove it the words these By one Spirit we are all baptised into one Body my Brother Allen understandeth with Mr. Baxster and the generally reputed Orthodox the word baptised properly of water Baptisme P. 342. Of plain Scripture Mr. Goodwin will needs understand it just now of Spirit Baptisme but why P. 68 72. Of his water dip because the Text saith By one Spirit we are baptised and as for water it is not mentioned To which I answer 1. The not mentioning of water is no Argument that the Text is not to be understood of water Baptisme because the word water is not mentioned in the Commission it self for baptising which yet notwithstanding is plainly enough interpreted by the Apostles to be meant of water Baptisme because of their practising it by vertue of their Commission So also in the 1 Corinth 1.13 14 15. the word water is not set down but no body in their right wits will understand the words otherwise Were you baptised in the Nume of Paul I thank God I baptised none of you But you say the Text speaketh of another Element P. 342. Of Insânts Châ—rch-Membership namely the Spirit 'T is true it doth mention the Spirit as a concurrent cause saith learned Baxsten but the Text speaketh of reall Baptisme 2. How frequently are effects attributed to the Spirit in Scripture in this sence Is not Baptisme the Doctrine of the Spirit as well as other duties Acts 1.2 Acts 2.38 Act. 8.29.38 Act. 1.48 and that which the Spirit exciteth to amongst other acts of obedience did not the Spirit send Phillip to the Eunuch as well to baptise him with water as preach to him and did not the Spirit inspire Peter to command Cornelius to be baptised and is not the proper office of the Spirit to excite men to and guide men in the performance of all dutie why then may not reall Baptisme with water being an act of obedience be attributed to the Spirit 1 Pet. 1.22 as well as any other acts of obedience whatsoever 3. To understand these words By the Spirit as a working cause and Baptisme as the effect agreeth to the context from the first verse to the 12. At the first verse No man can say that Jesus is the Lord but by the holy Ghost and is not that by the agency and working of the Spirit upon the heart perswading it to think so honourably of Christ as to call him Lord. The Spirits work is to raise the esteem of Christ in the soul The soules calling him Lord is the effect of that work In the like sense I humbly apprehend all the gifts spoken of to the 12. verse are attributed to the Spirit namely as so many effects of his operation as the cause producing them Which having treated on at large he cometh in the 13. verse to tell them that by the
same Spirit which enriched them with those gifts mentioned they became enabled to stoop to the yoak of Chtist and put him on by Baptisme by which both Jews and Gentiles receiving the Gospel became incorporated into the mystical body of Christ and so though many members yet became now but one body As with persons in civil Corporations who of many individuals become one body by solemnizing the rite of entrance without which no man is counted a Member But now not to understand the words By one Spirit and Baptised the one as the cause the other as the effect would be to sense these words By the Spirit differently from the sense of the same words divers times in the preceding verses and enforce a metaphorical use of the word Baptised without any necessity But fourthly to make it clear that by Baptisme here he meaneth it not of the baptisme of the Spirit it appeareth by that which is attributed to it namely the entring of all persons into the mystical body of Christ he saith it is â—NTO ONE BODY and we are ALL baptised into one body So that it is the meanes sanctified by God for all the members entrance into that body It cannot therefore be meant of the baptisme of the Spirit because then working of miracles and speaking with tongues and prophesying extraordinary which the Scripture meaneth onely by the baptisme of the Spirit should be the initiating Ordinance into the body of Christ for all Church members which I suppose every one will say is absurd to imagine I have onely to prove for the making good this Argument that when the Scripture speaketh of the Baptisme of the Spirit it would alwayes be understood of working miracles speaking with tongues and the like and not of common and ordinary gifts as faith and love c. It appeareth thus 1. In that the holy Spirit never giveth to faith or love or any common gifts of the Spirit the name of baptisme for men to do so is unscripturall 2. Because Christs speaking to his Apostles who had a good degree of faith and love yet he did not deem them for the present baptised with the holy Spirit but onely telleth them Acts 1.4 5. they should be so baptised and adviseth them to wait at Jerusalem for it whereupon they were baptised with it accordingly upon the day of Pentecost Acts 2.3 4. And there appeared unto them cloven tongues like as of fire and it sate And they began to speak with other tongues c. Now in the 11. Acts 16. Peter calleth Cornelius his speaking with tongues the baptisme of the holy Ghost which Christ promised Then remembred I the word of the Lord meaning when he heard them speak with tongues Acts 10 46 John indeed baptised with water but ye shall be baptised with the holy Ghost So that the meaning of John the Baptist Math. 3.11 and Christ Acts 1.4 where they speak of the baptisme of the Spirit must needs be of such a being filled with the Spirit and pouring forth of the Spirit as whereby persons do speak with tongues and the like because the Scriptures so interpreteth it and to judge otherwise were to be wise not onely above but against that which is written But thirdly and lastly to put it out of doubt you shall find the Scriptures putting abroad difference between that enjoyment of the Spirit which the Scripture calleth the Baptisme of the Spirit and that by which persons come to abound with faith love joy peace c. as to the wayes of attaining the one and the other To attain ordinary fillings of the Spirit in respect of these common fruits we are exhorted to the use of meanes to get them and blamed if we have them not Eph. 5 18. Luke 24.25 So that the largeness of the possession of them dependeth ordinarily upon the Creatures industry and in that way attained and according to mens industry or sloath they ordinarily have more or less of the Spirit But as for the Baptisme of the Spirit it is immediately conferr'd by way of extraordinary gift Consult the Scriptures where the Baptisme of the Spirit is mentioned and you shall find it so The first place is the 2 of Acts 2 3 4. verse â—nd suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting And there APPEARED unto them cloven tongues like as of fire and it sat upon each of them And they were all filled with the holy Ghost and began to speak with tongues as the Spirit gave them utterance Now the Apostle Peter â—â—lleth â—his â—he 〈◊〉 of the Spirit Acts 11.15 16. and also expresseth their attaining it by the falling of the boly Ghost upon them As I â—egâ—â—â—o speak the holy Ghost FELL on them as on us at the beginning So also in the 8. of Acts 16. Who when they were come down prayed for them that they night receive the holy Ghost meaning principally the holy Ghost in that way which they had not before for they had the holy Ghost to enable them to beleive as appeareth at the 12. verse but they had not the Baptisme of the Spirit which now Peter and John came to be instruments in by prayer for them with laying on of hands though not exclusive of a further presence of the Spirit in a common way But now how doth the Spirit express this kind of attaining the Spirit Mark at the 16. verse For as yet he was FALLEN upon none of them onely they were baptised in the Name of the Lord Jesus So in the 19. of Acts 6. And when Paul had laid his hands on them the holy Ghost CAME upon them and they spake with tongues and prophesied Doth the Sun shine clearer at noon-day than this truth that the common fruits of the Spirit are one thing and the baptisme of the Spirit another namely the gifts of speaking with tongues extraordinary prophesying and working miracles and if that be granted and who can with reason deny it It followeth then unavoidably that the 1 Corinth 12.13 speaketh not of the Baptisme of the Spirit because then speaking with tongues and working miracles should be the Ordinance of entrance into the visible Church of Christ for ALL Church-members for it is plain whatever is meant by Baptism in that Text that is the use of it we are all baptised INTO ONE BODY Fifthly and lastly to prove that by the word baptised in the 1 Cor. 12.13 is meant reall baptsme and not the baptism of the Spirit The scope and drift of the Apostle in mentioning it saith a good say to it Which is to make an argument of it 1 Cor. 1â— from 1â— 10 25. to perswade to Christian love care and tenderness one of another as one may easily see that will consult the place Now for proper reall Baptisme we find the Apostle make use of that often to the same purpose Once before in the beginning of this Epistle
with Teaching in the Commission without the least hint of parting them Math. 28. 2. By promising the same presence to the end of the world as well to Baptising as Teaching 3. By the singular use of Baptisme to all Beleivers in all ages of which more hereafter which I suppose maketh Mr. Baxster call Baptisme a great Ordinance P. 302. Of plain Scripture But for persons that are baptised to sit down in a Church body with unbaptised will make Baptisme sleighted I prove thus If unbaptised Disciples enjoy all the self same priviledges of the Church that baptised persons do which they do if they sit down together in a Church body then must the reputation of Baptisme needs be in danger 1. Because it admiteth to no priviledge of the Church but what may be had without it 2. Because the act of Baptisme is irksome to the flesh which if not ballanced by some considerable advantage will upon that account suffer if this be not reason set them to judge that are least esteemed in the Church 4 That practise which consulteth the loss and spiritual dammage of the Disciples can never be an orderly practise But for baptised Disciples to admit of unbaptised into full communion is to consult their losse and spiritual dammage That to admit Disciples to full Communion before baptisme is to consult their loss I prove thus If they are not baptised before joyning in probability they are not like to be after because such confused joyning secretly whispereth a low esteem of the Ordinance even by the baptised themselves otherwise they would not hold their communion without it having no such president in the Word 2. Because the act is unpleasing to the flesh 3. because they are in possession of the priviledges of the Church without it and consequently one great Argument of considering the grounds of it is as it were over so that it is a rare thing if ever they be brought to submit Now not to obey every Ordinance of Christ must needs be a losse to the Creature because in their institution as well as in the creation In wisdome he ordained them all aiming as well at the Creatures good as his own glory Therefore the Pharisees that reject Baptisme Luke 7.30 are said to reject the Counsell of God AGAINST themselves 5. That practice in the worship of God which in reason is like to lay the foundation of jâ—rrs discentions and discords in the Church can never be of Christs ordering because jarrs and discentions in the Church standeth in direct enmity to his interest wherefore he would not have the Church onely be at peace amongst themselves but as much as in them lieth live peaceably with ALL men But for persons that are baptised to sit down in Church bodies with unbaptised in all reason will breed jarrs Can two walk together except they be agreed I suppose he meaneth that they cannot walk comfortably together for otherwise they may walk together after a fashion besides such Interrogations in Scripture affirm with Emphasis the matter Interrogated So that when he saith CAN two walk together he would insinuate not onely some degrees of improbability but that it is next to an impossibility that they should maintain sweet communion but those words except they be agreed must be understood warily not of every light difference in opinion for then there would be little sweet communion in the Church at all there being few that agree in every thing But in matters of moment as this will easily be apprehended to be by any indifferent person that weigheth it it cannot lightly be but there must be jarrs discentions to the embittering their fellowship That difference about meats and dayes what trouble did it work in the Church at Rome Roman 14.3 Let not him that eateth DESPISE him that eateth not and let not him which eateth not JVDGE him that eateth yea at the 10. verse Why dost thou judge thy Brother why dost thou set at NOVGHT thy Brother So that despising judging and setting at nought followed that poor difference about meats and dayes What difference then in reason would this about Baptisme work when that one party namely the unbaptised shall look upon the other as practising will-worship and making their Religion ridiculous and adhering to a generation of men scarce worthy to live as now Mr. Goodwin thinketh of them And on the other hand the baptised they shall look upon their brethren sprinkling childrens faces presuming to call that the Ordinance of Baptisme which in their judgements is a meer mockery and doing it too in the Name of the Father Son and holy Spirit which in their apprehensions is little less than blasphemy How should these two parties of Beleivers walk together without sore differences and the more by how much the more zealous they are for the pure worship of God a luke-warm Spirit will best befit Churches of that constitution this is so plain a case that I think I need not proceed further in the demonstration 6. That practise which in the worship of God is not onely beside the custome of the first Churches which was settled by the Apostles but directly contrary can never be an orderly practise 1. Because they did what they did therein by special Commission 1 Cor. 11.23 2 Cor 10.8 2. We have no reason to doubt the faithfulness of the Apostles in excuting it for though they had frailties as other men yet in what they did in settling the religion of Christ they did by special direction and extraordinary assistance Math. 28.19 and so their example is as Lawes to us Excellent is Mr. Baxster to this point Moses being appointed to the forming of the old Church and Common-wealth of the Jews Saints Rest 212. to the building of the Tabernacle his precepts and examples in these works though we could not find his particular direction are to be taken as divine so also the Apostles having commission to form and order the Gospel Churches their doctrine and examples therein are by their general Commission warranted and their practise in stablishing the Lords day in settling the Officers and Orders of Churches are to us as Lawes still binding with those limitations as positives onely which give way to greater The ground of this position is because it is inconsistent with the wisdom of God and faithfulness too to set men to a work and promise to be with them and yet to forsake them and suffer them to erre in the building of that house which must endure to the end of the world That practise then in the worship of God which is directly contrary to Apostolical custome can never be orderly And Sir if I mistake not very much you have heretofore said as much to this point as any man in the world can say for you have these words in your fourth Caution for Reformation The best patternes and examples under heaven are but seducers in what they fall short of or besides the Word of
than your separating from the Parish Churches is not our ground the very self same which yours then was And what can you say to Mr. Baxster who chargeth you with Schisme for with-drawing from the Nationall Church P. 193. Of his Scripture proof which we cannot answer you with He calleth you Church-Renter as you do us and an undone person amongst others upon that account that are as pillars of Salt in his eye And is it not strange that Mr. Goodwin should be so busie with the word Schisme schismatick and schismatical as to use them eight times in 30. lines against his freinds for doing that which himself hath given them an example in upon the same ground But 3. and lastly As the fatall Apostasie from the pure Ordinances of Christ and the example of the Primitive Churches in worship was graduall so hath the recovery of primitive purity been now a little and then a little as it hath pleased God to communicate light to his upright ones that he hath used in the reformation but it hath been won as it were by inches and still been made costly to the Names at least of the Instruments they all bear this burthen which now Mr. Goodwin chargeth us with of schisme The Pope crieth Schisme and Heresie after the Church of England for renouncing communion with the Church of Rome The Pishops cry Schisme after some of the Pres byterians The Presbyterians cry Schisme after Mr. Goodwin and all Separatists from the National Church which withdrawings have been so many steps towards primitive purity Now Mr. Goodwin crieth Schisme pretty liberally too after us who have gone a few steps farther in the same path which as yet his heart serveth him not to proceed in that we may reach the things we have heard from the beginning Which Rule Calvin confesseth the Church took liberty to depart from 1 John 2.24 That we may stand compleat in ALL the will of God Colos 4.12 And walk in ALL the Ordinances and Commandments of God blameless as Zachary and Elizabeth did Luke 1.6 And keep the Ordinances as they were delivered to the Churches of old by the Apostles from Christ which was matter of praise to the Church of Corinth as long as they so kept them 1 Cor. 11.2 Which that we may doe we find the same cause to renounce the National Baptisme which Mr. Goodwin hath done to renounce the National Church which is the very basis and foundation of it and that without which it is not easie to conceive how it could come to passe at first or how it should stand long Well Sir it s not long ere your work and ours will be tried you have judged early but our comfort is that this is but mans day Christ is not farre off whose cause we plead 1 Cor. 4.3 and then not he that commendeth himself is approved but he whom God commendeth then shall every man have praise of God Come Lord Jesus come quickly 1 Cor 4.5 Your ninth Consideration is THat it is but a carnal Ceremony and so acknowledged by Mr. Lawrence now Lord President whom you stile one of the gravest Authors of the Antipaedâ— baptisticall faith But Sir though Mr Lawrence hath stiled Baptisme a carnal Ceremony I pray Sir where hath the holy Spirit called any of the Ordinances of the New Testament carnal Ordinances 'T is true the Ordinances of Moses are called carnal Ordinances by the holy Spirit Hebr 9.10 which lasted untill the time of reformation saith the Text or Christs time wherein the Church hath new Ordinances given by Christ himself whereof Baptisme is one and given by Christ as a Reformer of what was carnal therefore to call Christs Ordinances carnal I humbly conceive agreeth not to the form of wholsome words and the rather because beginning with the Gospel as the Galatians did who beleived it and put on Christ in Baptisme they are said to begin in the Spirit Galat. 3.3 unto which the carnal Ordinances of the Law are opposed under the word flesh Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh But 2. When Mr. Lawrence calleth it a carnal Ceremony it is onely in regard of the outward act which respecteth the flesh or outward man abstract from the spiritual design of Christ in it but otherwise in his judgement as well as ours an Ordinance very spiritual and full of the wisdome and Spirit of God for proof of this I referre the Reader to his book of Baptisme but especially to his Discourse from p. 101. to 113. 3. And lastly That the want of it rendreth beleivers unfit for any spiritual communion I am farre from thinking so but that it rendreth them unfit for that full communion which a Church of Christ in the right order of the Gospel enjoyeth that I do beleive and have given a full account of it already in answer to your third Consideration And as for making work for a second Crucifixion of Christ I suppose Sir that which made it at first is most like to doe it the second time and that was sin and disobedience not righteousness and full walking with Christ according to the rules received of him Your tenth Consideration for substance this IGnorance in some things concerning the mystery of Christ found either in a Church or particular persons hindreth not their lawful communion in a Church way for then there would be none fit because the best know but in part therefore not to be looked for that they should be practised in full If by the word Church be meant an orderly joyn'd Church made of fit matter according to the Command of Christ 't is most true that you say that Ignorance in many things will not render their communion unlawfull and your reason good and sound But this will not prove that baptised Disciples may lawfully sit down in Church bodies with unbaptised because such conjunctions are disoderly as I have proved at large and consequently sinful and so not to be indulged but corrected and set strait according to the Rule But why doth Mr. Goodwin tell us so often of judging our brethren unclean for communion Is it we that judge you Col. 2.6 or is it not rather the Rule of the Lord Jesus All Christians are commanded to walk after Christ and that in matter of Ordinances as well as faith and if so doing judge you it is not we that judge you but Christ T is true in a sense we judge you Heb. 11.7 as Noah by obedience judged the old world but it is our grief that there is occasion for it But have we judged you any otherwise than you have judged the godly Presbyterians of Coleman-street if we be sinners herein you cannot be righteous except the same action may be grace and holiness in one man which is sin and unworthiness in another and that too when done under much the like circumstances Therefore thou art inexcusable oh man who ever
and doth he speak according to the form of wholsome words that saith men may be visible members without it or will Christ hold that man guiltless that striveth to break this chain which he in wisdome hath linked together That the Text speaketh of reall proper Baptisme with water and not of metaphorical it appeareth 1. As for that which some conceive though untruly the Baptisme of the Spirit namely the common fruits of the Spirit such as faith that he spoke of before as that wherein they were one in distinction from Baptisme Secondly As for that which is in truth the Baptisme of the Spirit namely speaking with tongues and the like that cannot be meant because the Baptisme here is affirmed of all the members of the body of whom that cannot be truly said I understand therefore by Baptisme in the fourth of the Epesians the Church Ordinance of Baptisme with water by which the Apostle affirmeth both Jewes and Gentiles put on Christ Gab 3.27 And further how can any one imagine with any shew of reason that in the primitive times there was any such confusion as the sitting down of baptised with unbaptised Disciples Since its plain 1. That Christ commanded their baptisme presently after discipling 2. That the Apostles so practised it as we find in every example 3. Where any backwardness appeared the Servants of God hastened the Disciples to Baptisme Arise Acts 22.16 why tarriest thou saith Ananias to Paul And truly it is a remarkable thing that though Paul had fasted three dayes yet after his discipling he is hastened to Baptisme before he is permitted to eat meat Acts 9.18 4. We read not of one discipled person that ever refused Baptisme 5. Considering the judgement of the Spirit of God concerning those Rabbi men that did refuse Baptisme or Johns Ministry whereof Baptisme was a part which was Luke 7.29 that they rejected the counsell of God against themselves I say considering all this with what is offered in Answer to your third Consideration it is I humbly apprehend one of the most unreasonable apprehensions that ever was founded upon the Scriptures And now let the world judge whose building is Babel whether ours that answereth the Rule to a hairs breadth or yours which is quite besides it and here Sir we challenge you to make out your opinion and practise from the Scripture as we make out ours or else your great words rhetoricall flourishes angry invectives being in a manner the best of your strength wherewith you fight with us must all goe for tubbish and dirt But you say in case you should releive the poor and grant us that the Sun shineth at noon-day that in the Primitive times was no such confusion of baptised Disciples holding communion with unbaptised yet how we know that in case there had been any unbaptised brethren whether the Apostle would have prohibited communion with them as well as with fornicators To this I answer if by communion be meant that full communion which orderly Churches enjoy I make little doubt but he would 1. Because he was so full of this point of advising the Disciples to punctuality in the point of order Col. 2.6 1 Cor. 14.40 2. Because he praised the Church of Corinth for keeping the Ordinances AS he delivered them unto them 1 Cor. 11.2 3. Because order he looked upon as a beautiful thing and rejoyced to behold it in the Church of Colosse Colos 2.5 4. Because he cautioneth the Church to take heed of Philosophers that through vain deceit would bring them to disorder Col. 2.8 5. Because when any disorder grew in the Church he took such care to have them corrected Titus 1.5 6. Because he saith his word was not yea and nay 2 Cor. 1.18 as fallible mens are now being guided in his orders by an infallible spirit So that to ask whether Paul would not have prohibited the Churches to hold communion with unbaptised persons is to ask whether Paul would not pull down with one hand what he buildeth up with another But good Reader Mr. Goodwin asketh us one question and I would ask thee another and it is whether thou dost not think in thy conscience Mr. Goodwin hath the wrong end of the staffe in this controversie and whether the putting this question do not discover it and who it is that buildeth upon light conjectures loose suppositions presumptuous self-imaginations Mr. Goodwin or his poor brethren of the dip as he calleth them Your thirteenth Consideration for substance this BAptisme is at some seasons offensive burthensome and grievous to the flesh and that for Men and Women especially being weak and tender of constitution to submit to it in winter and cold seasons is as expresse a tempting of God as passing through the fire would be To which I answer 1. Experience hath proved this to be the vainest insinuation of all the rest there being not one person that I ever yet knew since we came into this way young or old though baptised in the depth of winter that ever suffered any thing in their health to the value of the least hair of their head yea some that have been aged and weak in body have professed that since the time of their obedience to Christ in this Ordinance of his they have not found those weaknesses that formerly they were troubled with no question but in case of sickness God will have mercy and not sacrifice and God will accept the wills of such for their deed but will that excuse those that are in health or doth Mr. Goodwin think that scores of persons I might say hundreds of aged and weak persons that have been baptised without dammage might have pass'd through the fire with as little hurt or if indeed Mr. Goodwin hath reason to judge the danger to be so great Then 2. Is it not a notable Argument to perswade Mr. Goodwin to cast in his lot with these men because these God knoweth above all the Professors of Religion in the world besides because though miracles are ceased and dead as to others yet it seemeth are alive to them and they daily find the manifestation of Gods out-stretched arm for their preservation that as God took care of the Jewes when they went up to worship at Jerusalem that it should not enter into the heart of their enemy to invade their Land so doth he order the element of water that the worshippers of Christ by being born of it shall have no losse their bodily health shall not be invaded by it But 3. It is very true that the spiritual design of Christ in Baptisme being partly to represent Christs death for â—s and to oblige us to the death of all sin it hath pleased him and that in great wisdome to order the buriall of the body in the element of water that the bitter sufferings of the Lord Jesus for sinners may be remembred by the help of that sensible sign wherein Nature hath a gentle taft of some suffering though
place namely the Scriptures at last they met with it John 2.17 And they remembred that it was written namely in the 69 Psalm 9. The zeal of thy house hath eaten me up In like manner Do you wonder and are you casting about for a ground to fix my departure upon then take the Disciples course judge not according to appearance but judge righteous judgement do as they did plough with the heifer of the Scriptures and you will easily understand this riddle hearken not to Satan the great enemy of all righteousness who will suggest unto you some ignoble root or other to fix it upon it was his way of old when Christ cast out devils the devil suggesteth he did it not by the power of God but of Beelzebub the Prince of devils The Apostle Paul himself notwithstanding all his zeal and faithfulness and unparalell'd self-denial yet there was some even in the Church of Corinth who he so dearly loved who judged him as a man walking according to the flesh in all 2 Corinth 10.2 I think to be bold against some which THINK of us saith he as if we walked according to the flesh Heavenly John that bundle of love met with a proud hungerstarved close fisted Diotrephes prating against him with malitious words 3 Epistle John 10. T is an old trick of the Devil to bespeak the rejection of the truth by working an ill opinion of them that maintain it If this hath been the portion of such green trees t is not for me to complain that am comparatively dry my weaknesses are many and no doubt but hath afforded many appearances of evil to you but these heavenly soules were judged where there was neither evil nor appearance of any the consideration whereof is no small consolation to me under all your mis-judgings But for the matter it self of my departing from you as my record is on high that no worldly thing should have separated me from the Church so I have the witness within my self that no carnal consideration whatsoever hath contributed to it to the value of the least hair of my head and how cometh any body to dream any such thing When mens business lieth in the East do men use to set out full West or do men use to take up meanes in full contestation to their end Alass alass I considered beforehand that this way is every where spoken against and the generality of the Professors of it of small esteem for learning parts or any thing that commendeth men to the world their garb and cast that of the Disciples Luke 6.20 Blessed be ye poor Now that they were exclaimed on by the learned in their writings and frequently in Pulpits at this day their name cast out as evil and hated in a manner of all men that if times of persecution for conscience come they are like to be the first sufferers So that I had many struglings and wrestlings with the flesh before I could get the victory to submit to it nay the truth is had not the truth concerning it struck my conscience and the light shone into my judgement with that clearness that I could by no meanes avoid it with peace I had never forsaken my old standing which was more honourable easie and every way more acceptable to the outward man Now what those Considerations are that command my judgement to that point whereat it now standeth in the business of Baptisme which is that onely thing which separated between me and you you have scattered up and down in this my Answer to Mr. Goodwin But yet I think good to give you the sum thereof under a few heads 1. I considered the excellency of Jesus Christ above Moses Hebr. 1. Heb. 3.3 Heb. 1.3 from thence argued to the ungodliness and danger of slighting him in any of his Commands 2. I found Baptisme with Water to be one of his Commands Mat. 28 19. Acts 2.37 and joyn'd with Teaching by name in the Commission of Christ and the same presence of Christ promised joyntly as well to Baptisme as Teaching to the end of the world Mar. 16.16 and serving the grand interest of Remission of sins and salvation in some sense and commanded by Christ to be done upon all discipled persons Mat. 28.19 Mar. 16.16 and that with huge solemnity In the Name of the Father Son and Spirit and that too amongst the last words he spake on earth 3. I found that he intended not the reiteration of it by the same person and that therefore there ought to be all due care of practising it without corruption 4. I found the design of Christ in the Ordinance it self to be exceeding rich and spiritual namely amongst many other ends 1. To oblige the Disciples unto Christ that as Circumcision bound men to keep the Law of Moses so doth Baptisme to keep the Gospel of Christ therefore the Spirit borroweth the word Baptism which respecteth Christ to express the obligation of the Jewes to the Law of Moses 1 Corinth 10.2 And were all baptised unto Moses Further the design of Christ is to affect the heart by the will of God seen in the Ordinance of Baptisme as well as heard in the Word preached therefore to present in a figure the substance of the Gospel to the eye as the Word preach'd doth to the ear namely the washing away of sin by the bloud of Christ the death Acts 22.16 Col. 2.12 Rom 6.34 burial and resurrection of Christ for sinners and the sinners death to sin suffering with Christ resurrection to all newness of life here and glory hereafter 5. This being the plain design of Christ in the Ordinance I considered Infant-sprinkling which ordinarily goeth for Baptisme and found the great design of Christ in a manner frustrate by it because there is no sign or figure of any such thing as death burial and resurrection and consequently not that Sermon of the Gospel which Christ intended to make by it as is most evident by the Scriptures which palpably discovereth it to be a humane invention 6. I found that as Baptisme was by Christ instituted and the Apostles practised namely upon discipled persons made so by Teaching as the Acts of the Apostles abundantly prove The form being by burying the body in water which Calvin and others honestly confess to be the old way The worthy design of Christ therein is excellently served The party being a Beleiver is capable of fellowship with God in the Ordinance and voluntarily submitting thereto out of conscience of duty and knowledge of the intent of Christ in it is like to feel their obligation to Christ by it into whose Name they themselves desired to be baptised whereas Infants are neither capable of desiring it knowledge of the meaning of it faith about it or any such thing as fellowship with God in it and when grown up can onely tell by hearsay that ever any such thing was done at all upon them most unlike therefore to
feel the like obligation to Christ by it Then for the form it being by burying the body in water and raising it out again thereof there is a most exact representation between sign and thing signified which Christ intended in this sign as appeareth by the Scriptures though not in all signes which heavenly projects of the Lord Jesus Col. 2.12 Rom. 6.4 in the Ordinance are totally frustrate in childrens sprinkling 7. I find the Scriptures in all expressnese of letter are in many places for Beleivers Baptisme whereas there is not one such Text for Childrens nor any instance of the Baptisme of so much as one Child in all the new Testament though the firmament of the Scriptures are filled with the stars of Beleivers Baptisme so that many learned men have acknowledged Infant-baptisme is not in Gods Word and those who go about to found it on Scripture build all on consequences ifs may bees and why nots which Argument Mr. Goodwin hath often used to confirm the doctrine of general Redemption and to draw the contrary opinion under the suspition of error 8. I found the unregenerate world naturally falling in with Childrens baptisme which is a shroad sign it is a device of her own The world loveth her own John 15.19 And on the contrary hating Beleivers Baptisme with an inveterate hate as she doth every Ordinance of Christ administred in the naked plainness and simplicity of it 9. Infant-Baptisme disagreeth to the spiritual state of the Church under the new Testament because Baptisme being the initiating Ordinance into the Church it letteth in a sort of members which the new Testament knoweth not namely such as cannot worship God in Spirit whereas the Scripture saith John 4 23. That God now seeketh SUCH meaning onely such because he maketh the Churches growth unto an holy Temple to be by the meanes of the building its being fitly framed together Ephes 2.21 and again he maketh the encrease of the body unto its edification and its growth up into the head to be partly at least by the meanes of the WHOLE body its being FITLY joyn'd together and compact and mark according to the effectuall working in the measure of EVERY part whereas Infants are altogether uncapable of such effectual working or of any fit conjunction with Beleivers And though children might be Church members under the old Testament when also wicked persons might if Abrahams carnal seed not so under the New it is plain from the Scripture that Christ will have the matter thereof be the spiritual seed of Abraham manifested by repentance and faith Math. 3.9 Therefore 1 Corinth 1.1 giveth the matter of the Church by due constitution to be called Saints and commandeth that if any prove themselves otherwise by disorderly walking to withdraw from them 2 Thes 3.6 14. 10. I find the sharpest adversaries this way hath even in their writings on purpose to disgrace it and to magnifie the contrary namely Infant-baptisme God maketh them to let fall such expressions as justifie it and condemn their own As for instance Mr. Rich. Baxster speaking of the full and proper ends why God instituted the Ordinance of Baptisme he saith they are rather to be fetcht from the Aged than Infants and that because MARK The Aged 1. They are the most FVLLY CAPABLE SVBJECTS 2. THE MOST EXCELLENT SVBJECTS 3. THE MOST EMINENT SVBJECTS 4. OF WHOM SCRIPTVRE FVLLY SPEAKETH 5. THE GREATER PART OF THE WORLD WHEN BAPTISME WAS INSTITVTED who were to be partakers of it But on the contrary as for Infant-baptisme he acknowledgeth in the same place P. 301. Of plain Scripture Proof that the Scripture speaketh darkly of it yea that it is SO dark in the Scripture that the controversie is thereby become not onely hard but SO hard c. as he saith he findeth it Now if this learned and holy man hath not in a few words said more for our way than in his whole book against it and that upon pure principles of reason and Religion let the world judge for if Infants baptisme be dark in the Scripture and so dark as he complaineth 1. How doth this agree with the Title of the Book and the superscription of every page Plain Scripture proof for Infants c. Doth not plain Scripture proof and dark Scripture proof directly oppose And however Mr. Baxster thinketh he seeth such a thing though it lie darkly he knoweth many learned quick-sighted men that profess they cannot see it there at all no more than we But if the case be indeed thus as it is by Mr. Baxsters own confession that of Infants Baptisme the Scripture speaketh darkly but of Beleivers or the Aged that the Scripture fully speaketh and besides that they are the most capable eminent and excellent Subjects with what conscience either of duty to God or comfort to the soul can any Christian man cleave to Infant-baptisme and despise Beleivers If Infant-baptisme be a dark way and so hard to find is he a wise man that chuseth that way when he may walk in the light Doth any honest man in his right mind chuse untroden paths when the beaten rode lieth just before him and doth not Christ say he that walketh in the dark stumbleth John 11.10 or doth it become the people of God to be so indifferent in matters of Religion as not to care whether they walk in the light or in the dark or can any man think to please God by chusing a dark way hard to find when a lightsome path beaten by the feet of Christ and the Saints looketh him full in the face Or where is that man in all the world that will give as much for land that the title too is dark as for that which is clear and unquestionable Doth not every one say of Titles not clear I le not meddle Hath not Mr. Baxster said to Mr. Bedford it is good going the surer side of the hedge p. 303. of Plain Scripture proof and is not Beleivers Baptisme the surer by his own confession Or doth it become men to be more solicitous about their temporal estates than their spiritual Or can leaving the light and walking in the dark be thought the way to the Saints everlasting rest 11. It agreeth not to the wisdom and goodness of Christ that Baptisme should be so dark in the Scripture as Mr. Baxster saith it is not to his wisdom because it is appointed for babes and because he expecteth obedience who that expecteth obedience will leave their Lawes hard to find Not to his goodness because he hath put the Disciples under a sore penalty in case of disobedience to whatsoever he hath commanded Now the way of Baptisme after faith is clear and manifest as Mr. Baxster acknowledgeth most like therefore to be the Statute of Christ for his Babes to submit too and not that which is dark Besides would it not be a good excuse at Judgement for the neglect of any Law of Christs if men could say the Command
was dark and so hard to find 12. As Beleivers Baptisme agreeth to particular Churches gathered out of the world by the Word so doth Infant-baptisme agree to the National Church and Communion therein which you have renounced because by Baptisme they are immembred into the Church and so capable of Church Communion yea 't is their right if their Baptisme be reckoned valid because according to Scripture Acts 2.42 All baptised persons were added to the Church and continued in the Apostles fellowship breaking bread and prayer by what rule then can the Parishes be withdrawn from when they are esteemed duly baptised persons till legally proceeded against for disorderly walking If then you will reject their Church state as good as you do by withdrawing from them you must not allow their Baptisme because their Baptisme if good giveth right to it Indepency then rejecteth the fruit but letteth the tree stand that beareth it If it be objected that some though not all of the Independents disallow the Baptisme of some children namely such whose Parents beleive not T is true in words but not deeds where is there one man in all the Independent Churches the truth of whose Baptisme was ever called in question 13. Infant-baptisme agreeth to the carnal interest of those men who take up preaching for filthy lucre whereas Beleivers Baptisme altogether frowneth on it Infant-baptisme taking in high and low rich and poor into the Church maketh both more and richer Customers to the Minister Beleivers both fewer and poorer because they are but few that beleive comparitively and for the most part of the poorer sort so that which way soever I looked on Infant-baptisme I found the signes of a plant which the heavenly Father never planted and on the contrary Beleivers Baptisme every way answering the breathings of the Spirit of God in Scripture and consequently that it became me as a friend to Truth and for the honour of Jesus Christ not onely to obey Christ by submitting to the Ordinance my self but to strive the restoring it to its primitive puritity to which I take my self obliged 1. By the Scripture Jude 3. It was needfull for me to write unto you and exhort you that you should earnestly contend for the faith ONCE delivered to the Saints 2. By the example of holy men of old that when they set upon reformation in the worship of God Neh. 10.19 2 Kings 23 25. Jer. 6.16 Mal. 4.4 2 Châ—on 33.8 had respect to ALL the Law in reforming both before and after the Captivity which also was according to the express Command of God 3. By Gods high approbation of such his Servants who did accordingly as you may see in the instance of Josiah 2 Kings 27.25 David is called a man after Gods own heart Acts 13.22 because a fulfiller of all his will and Caleb so highly dignified Josh 14. from 8. to the 14. because he fully followed the Lord his God Solomon is disparaged by this 1 Kings 11.6 That he went not FVLLY after the Lord as did David his Father 4. By the Covenant that the whole Church entered into with the rest of the Nation to reform both in doctrine and discipline according to the Word of God But you cannot think Baptisme any part of Christs Law and so the practise rather a piece of will-worship than fully following of Christ To which I answer When the doctrine of universal Redemption first sounded in your ear it was as hard to bear as Beleivers Baptisme is now and as farre from your thoughts to be the mind of Christ but that which was hard then is easie now that which was darkness then is light now and that which was wood hay and stubble then is gold and silver and pretious stones now yea those doctrines that when time was in your hast you were ready to say he deserved to loose his eyes that preacht them now for your joy could almost be content to pluck out your own eyes in gratitude to him that brought them Is it not true And again concerning the Church way mind Mr. Goodwins words to Mr. Thomas Goodwin when he was in Holland Your authority graces learning parts judgement and example have made the stone of separation amongst us so massie and heavie that we are constrained to be at double paines and labour in removing and rouling it from the consciences of men A great part of our imployment is to stanch the issue of that fountain of bloud which you have opened in the womb of our Churches here But yet since Mr. Goodwin hath found cause to build up that which then he threw down with so much zeal and industry and I verily beleive if a man should have said to Mr. Goodwin at that time Sir the time may come when you may find cause to separate from the national Church and gather a particular he would have said Am I a Dog that I should do this great thing Oh how he sweat at it then to roul that heavy stone of separation from the consciences of men at last found it too heavy to be done at all and so thought fit rather to lie under the weight of it than heave any longer at it I write not these things to shame Mr. Goodwin it is no shame to a man that he knoweth but in part and that he is not Master of all knowledge at one and the same time The path of the just being as the shining light Prov. 4 18. which shineth more and more to the perfect day If more spiritual light shine not into the judgement if it not a sore sign that the path of such men is not the path of the just And if when it is come into the judgement if it shall not appear in practise then it is a sign of a heart glued to some carnal worldly interest or other which causeth the person to withhold the truth in unrighteousness T is not changing simply that the Scriptures find fault with but being GIVEN to change Changing as the case may be is so farre from being a fault Prov. 24.21 that it is a sign of a growing soul in grace of walking after the Spirit of a self denying upright soul that lieth naked before the truth unmarried to any secular interest Truths faithful friend that so truth may get up careth not though it self go down This therefore is the glory not the shaâ—e of Mr. Goodwin that when the truth came into his judgement as it is in Jesus he consulted not with flesh and bloud but with Paul preacheth the faith which once he destroyed for which many glorified God in him I beseech you therefore let no man mis-judge me in the ground of tâ—is relation as if I intended hereby to cast the least disparagement upon him whom for the good I have received from God by his hand I am bound above many to love and honour But if you ask wherefore then serveth this story I answer that you should not think of
1 Cor. 1.10 and 15. so in the 4. of the Eph. 4 5. and to the Colossians also But we never read of working miracles or speaking with tongues made any Argument of union I hope then enough and more than enough is said to satisfie any indifferent man that the word baptised in the fore-mentioned place is to be understood properly even of water Baptisme and consequently the Argument from that Text to prove Baptisme the door of entrance into the visible Church of Christ unanswerable But besides this 1 Cor. 12.13 to prove Baptisme the door of the visible Church the 6 of the Romans 3. speaketh the same language Know ye not that so many of us as were BAPTISED INTO Jesus Christ were baptised into his death c. Now to prove that by Baptisme in the first clause he meaneth it not of mortification which some conceive the Baptisme of the Spirit it appeareth thus If the Baptism of the Text be used as an Argument to perswade to perfect mortification and a new life then is it not the thing it self But it is used as an Argument to perswade to perfect the work of mortification and a new life In the 2 verse How shall we â—â—â—t are dead to sin live any longer therein Now they were not already dead to sin in a proper sense they were not already actually mortified though the work was begun in them for then there would be little fear of longer continuing in sin to which they were dead from which he now dehorteth them But in the 3. verse he mentioneth their Baptisme and useth it argument wise to perswade not to live any longer in sin Know ye not that so many of us as wâ—â—e baptised into Jesus Christ were baptised into his death And at the 4. verse Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we aslo should walk in newness of life So that his doctrine in my apprehension is plainly this that though for the present they were not attained to the perfect state of actuall mortification yet by their baptisme they were under an effectual obligation to use all possible meanes to attain thereto and if this be not the true sense of the place I have lost my tast good Reader judge Now to come home to the point to prove Baptisme the entring Ordinance into the visible body of Christ The Text saith plainly of Baptisme that it was INTO JESUS CHRIST Now how into Christ but into the mystical body of Christ the Church which in the 1 Corin. 12.12 is caâ—led Christ for as the body is one and hath many members and all the members of that one body being many are one body SO ALSO IS CHRIST meaning in respect of the Church which is his mistical body where though there be many members yet all make but one body as 1 Cor 12.13 saith the gate and entrance whereinto is by the door of Baptisme But in this point having the judgement of almost all the learned on our side I need say the less I shall therefore conclude as to this with offering the words of Vrsinus and Mr. Baxsters Argument with a word from the non-repeating it as to the same person Vrsinus in his Catechisme Baptisme is a Sacrament of entrance into the Church P 421 whence it cometh that the Supper is presented to none except first baptised As a Souldier before listing and a King before crowning and taking his Oath Plain Scriture proof P. 24. so are we he putteth in infants too Church members before Baptisme But as every one that must be admitted solemnly into the Army must be admitted by listing as the solemn engaging sign SO EVERY ONE THAT HATH RIGHT TO BE SOLEMNLY ADMITTED INTO THE VISIBLE CHURCH must ordinarily be admitted by Baptisme I prove it thus If we have neither precept nor example in Scripture since Christ ordained Baptisme of any other way of admitting visible Members but onely by Baptism then all that must be admitted visible Members must ordinarily be baptised But since Baptisme was instituted we have no precept or example of admitting visible Members any other way but constant precept and example for admitting this way Therefore all that must be admitted visible Members MUST be baptised I know not what in any shew of reason can be said to this by those that RENOUNCE not Scripture Mark well Mr. Baxster thinks they that bold men may be visible members without Baptisme renounce the Word of God for their rule For what man dare go in a way that hath neither precept nor example to warrant it from a way that hath a full current of both Yet they that will admit Members into the Church without Baptisme do so And what can any man in reason imagine to be the ground why Baptisme is but once practised whereas prayer and hearing and breaking bread frequent but onely this that God in the Ordinance of Baptisme hath in some respect a different design though in many other respects the very same as I shall shew hereafter and wherein can any one conceive that difference to lie but here that it is the Rite of entrance into the body of Christ and consequently no need of reiterating it no more than there is of being twice made free of the City or twice listed into an Army Some I find make a question whether Baptisme should not be repeated in respect of the same person which is strange considering that though Christ in the Commission ordereth the Apostles to Teach the Disciples again there is not a word of baptising again Math. 18.20 neither did the Apostles ever baptise any into the Name of Christ twice that we find in Scripture and surely they both knew and practised the mind of Christ 1 Cor. 11.1 Phil. 3 17. and we are charged to follow their example and to mark those which walk contrary to avoid them From these premises it is clear enough that Baptisme is in the wisdom of Christ the Ordinance of entrance into the visible Church or Body of Christ and consequently there can be no regular enjoying the priviledges due to the body before it The truth is to admit unbaptised persons to all the priviledges of Church communion is as irregular and disorderly as to admit the Mayor to the grand priviledges of the chair before he hath been sworn to the faithful service of the City 3. To prove baptised persons sitting down in Church bodies with unbaptised disorderly I prove it thus That practise which bringeth down the esteem of Baptisme and maketh it slighted is against the Order of Christ But for Disciples that are baptised to walk together in a Church body with unbaptised bringeth down the esteem of Baptisme and maketh it sleighted That it is against the Order of Christ that any thing should be practised to prejudice the primitive esteem of Baptisme appeareth 1. By Christs joyning it
because his opinion cannot look them in the face without blushing there being no sign of Death Buriall or Resurrection or any such like thing in sprinkling Oh that Mr. Baxster would lay to heart this one consideration and consider once again the high and holy design of Christ in Baptisme which considered evinceth against all contradiction that the form can be no other but by dipping or burying the body in water his design what is it but to make the Gospel word and the Gospel figure to answer one another as face answereth face in the water and to be brother Preachers of the same doctrine 1 Cor. 15 3 Rom. 4.25 Compared with Rom. 6.2 3 4. Col. 2.12 Col. 3.1 namely the death of Christ for sinners and the sinners duly to die to sin and to suffer for and with Christ Christs resurrection for the sinners justification the sinners duly to rise to Christs life here because of the blessed assurance of a glorious resuâ—rection to eternal blisse with Christ hereafter all which holy doctrine which is the substance of the Gospel is preached in baptisme P. 177. Cases of Conscience as well as the Word which maketh Mr. Perkins say thus The preaching of the Word and the administration of the Sacraments are all one in substance for in the one the will of God is SEEN and in the other HEARD Now where is the will of God touching Christs Death Buriall and Resurrection and our death buriall and resurrection with him seen in the sprinkling of childrens faces Oh that we had an impartiall Judge The Apostle affirmeth of the Gospel 2 Coriâ—â—h 3.18 That we all with open face behold as in a glasse the glory of the Lord. And doth not the Apostle chiefly intend the Sacraments of the Gospel by the metaphor of a glass because they respect the eye as a glass doth whereas the Word preached respecteth the care And if we do but consider why Christ would have the Gospel preached namely to affect the hearts and soules of men with the goodness thereof It will easily appear that the form of baptisme can be no other but by dipping because in any other way the sign will no way answer the thing signified and so the glass being defaced the heart is not affected by the eye for want of a resemblance whereas otherwise the Ordinances being administred according to the last will of Christ where there is a full correspondence between sign and thing signified they goe hand in hand with the Word excellently aiding and assisting the holy design of the Word preached when administred upon the right Gospel subject namely a converted Disciple to Christ which Mr. Baxster p. 301. of plain Scripture proof calleth the most fully capabâ—e subjects the most eminent subjects the most excellent subiects and of whom the Scripture fully speaketh In the same place complaineth of Infant baptisme as dark in Scripture and hard to find notwithstanding his flourish of plain Scripture proof for it Be astonisht therefore oh ye heavens and horribly afraid oh earth that such a silly Worm as Man is such a thimble full of dust should dare to change Christs Ordinances and deface that glasse which representeth Christs glory and blurre the last will of him before whose judgement seat they must all appear to be judged 2 Cor. 5.10 and receive according to all the deeds done in the body Are ye stronger than he Your sixth Consideration being the very self same in substance with the first I referre the Reader to my Answer to that in which thou shalt find the Answer to this also onely there is a remarkable passage in the beginning of it which I shall have occasion to speak to when I come to answer the 18th Consideration Your seventh Consideration for substance this THat in the 6. of Hebr. 2. the word Baptismes which is there reckoned amongst the foundations or beginning doctrines of Christ being in the plurall number it is not easie to determine whether by it be not meant variety of formes in baptising or a variety of subjects of Baptisme rather than a variety of Baptismes To which I answer why should that be hard to you or any man else which the Scripture hath made easie As for variety of subjects the Scripture is silent we read of no subjects but discipled persons made so by teaching For variety of formes of baptising Disciples where is there any such thing so much as whispered But as for variety of Baptismes that the Scripture speaketh fully too though but one proper reall Baptisme namely that with water Math. 3.11 Luke 12 5â— which is the Ordinance of the Church the other namely that of the Spirit and afflictions being metaphorical and by way of Analogy to that which is reall and proper is called Baptisme yet Dr. Lusâ—ington upon the place saith that the Siriac Translation rendreth the word Baptisme in the singular number but be it otherwise why should we take hedge and ditch when the Kings high-way lieth just before us Your eighth Consideration for substance this THat with-drawing upon this accompt is a schismatical practise and a sin of a high nature I confess with all my heart that Scripture Schisme is a sin of a high nature and of deep demerit and that for the reason you give but that ours is that which the Scripture condemneth I utterly deny Where ever Schisme is there is separation but it doth not follow where ever separation is that there is Schisme 2 Corinth 6.17 Come out from amongst them and be ye separate saith the Lord God and I will be a Father unto you No body will say this separation of the Text is sinfull Schisme Sinful separation cannot be but from a body regularly united according to the direction of Christ and the example of the Primitive Churches because we have a positive Command to with-draw from every brother that walketh disorderly in the Church 2 Thes 3.6 much more every Society that is not built upon the principles of the doctrine of Christ I mean those which by Christs order concern orderly joyning but yours is such a one and therefore separation can be no schisme which onely respecteth Churches of a regular constitution such as the Church of Corinth was and the rest of the Churches mentioned in Scripture Sir when you can shew us a rule from Christ to gather Churches without Baptisme in all the new Testament then what you say corcerning us will come home to us and we shall be found guilty of that hainous sin But Sir if no such rule appear from Christ nor any such Church appear in all the Word of God then will not our separation from you be found that which the Scripture calleth Schisme but a conscientious with-drawing to perfect the work of reformation according to our solemn vow to the most High which yet would have been our duty whether we had vowed it or no. But 2. Why should our separating from you be counted Schisme more
Name and wear the livery of their Lord and Master The same Apostle to the same purpose Acts 2 38. Even so did Ananias in respect of Paul ARISE WHY tarriest thou be baptised and wash away thy sins and that before he eat though he had fasted three dayes I remember Sir an observation of your own upon these words both rational and pleasant from hence that Ananias importuneth Paul to baptisme by those words Arise Why Behold saith Mr. Goodwin whosoever dâ—l yeth obedience to any of the Ordinances of the Gospel will never be able to give a reason for it WHY tarriest thou This observation who doth not tast the sweetness and goodness of the truth in it that hath not lost their cast But for those observations you now make of the like places who can cast them but with sorrow of heart or behold them with dry eyes Again as Ananias hastened Paul to Baptisme after faith so did Paul hasten the Jaylour Acts 16 33. And was baptised he and all his mark STâ—A â—WAY even before his eating of meat Paul was more set upon the Lords work than feeding his own belly HEAVENLY SOUL though it was night and he hungry for after they came from baptisme into the house the Jayler set meat before them yet he first mindeth his Lords work like Christ John 4. who whilst the woman of Sâ—mâ—â—â—a was present to preach too the Disciples would not so much as offer him meat but when she was gone the Text saith IN THE MEAN WHILE the Disciples said Master eat verse 31. but his content was so great â—n feeding soules that he fed upon that as other men did upon meat and drink verse 32. I have meat to eat that ye know not off But 3. To discover Mr. Goodwins great mistake of this Text consider this if Phillip should have preach'd Baptisme as an indifferent thing would it not have been to disparage the wisdome of Christ in ordaining it who not onely commanded it but picked it out of all the rest of the Ordinances to mention it by name with Teaching in the Commission Mat. 28 19. And 2 commanding it to be done with so great solemnity Acts 2 3â— Mar. 16.16 and ordering the Apostles to propound it wâ—th Repentance and Faith in order to remission of sins and salvation having first been baptised himself to fultil all righteousness If Phillip after all this should have preached 〈◊〉 as an indifferent thing would it not have been a great disparagement to the wisdome of Christ in thus instituting it and thus gracing it for what would the import of such a carriage have been but that Christ repented of instituting it that he had over shot himself in it as men use to doe and that experience proved it to be of no moment Confider and judge But fourthly from the Text it self it appeareth clearly enough that Phillip had other thoughts of Baptisme than as a thing indifferent by the high termes he putteth upon it for upon the question put on the Eunuchs part what hindred that he might not be baptised Phillip answereth If thou beleivest 2. With thy HEART 3. With ALL thy heart thou mayest should Phillip have propounded it as a thing indifferent THAT would have spoken it a matter of small moment to the Creature But it is plain he putteth high termes upon it for if he did not beleive and that with ALL the heart it would hinder and stop his proceedings to that Ordinance and therefore an unreasonable thing to imagine him propounding it as a matter of indifferency for doth not all men judge it a senseless thing for any man to put high and extraordinary termes upon a poor and mean commodity or doth so doing unbecome men and can any body judge it becomming the wisdome of the Spirit of God The truth is those words THOU MAYEST following those words If thou beleivest with all thy heart in answer to the Eunuchs question What hindreth being understood as Mr. Goodwin would have them that is that he might if he would or might refuse without sin would render his Answer to have no more savour than is in the white of an Egg because that sense of them is a plain contradiction to the high termes he putteth upon it Besides at the 12. verse in this 8. chapter of the Acts it appeareth Phillip was very chary of the Ordinance of Baptisme mark BUT WHEN THEY BELEIVED Phillip preaching the things concerning the Kingdome of God and the Name of Jesus Christ they were baptised both men and women BUT WHEN THEY BELEIVED not before the truth is not any one of the Apostles or Administrators of the Ordinances shewed a more tender spirit of the honour of Baptisme than Phillip most unlike therefore was he by those words THOU MAYEST to mean he might or he might not 5. Phillip insisting upon the doctrine of Baptisme as well as other doctrines of Christ at that time to the Eunuch when he had but a little time to instruct him in in all is that which mightily reproveth that conceit that by those words THOU MAYEST should be meant thou mayest or thou mayest chuse can any man imagine that Phillip should spend any part of his little time with him in the discourse of that which he might neglect without sin or dammage It seemeth Phillip opened the doctrine of Baptisme to him as well as other things and that he understood it not onely as his duty but a priviledge not to be admitted to absolutely but conditionally why else should he say WHAT HINDRETH Doth not that imply that he thought something might and withall doubted his own fitness which made him put the question But if any object that it appeareth not that Phillip insisted at all on Baptisme I confess it is not said in words at length that he did But 1. We find the question put on the Eunuchs part upon his converse with Phillip 2. We read of no other that instructed him in Christiaanity And 3. It was the manner of the Apostles to preach Faith and Baptisme together being the beginning doctrines of Christ and belonging to the foundation of a Christian man Heb. 6.2 Thus did this Phillip unto the Samaritans in the beginning of this 8. of the Acts we read onely of his preaching the things concerning the Kingdom of God there is no mention made of his preaching of Baptisme by Name but no body will be so brutish as to imagine that Phillip would baptise them before he instructed them concerning the nature use and ends of Baptisme because then they could not worship God in spirit but ignorantly and carnally and where then would the difference be between the worshippers under the Law and under the Gospel herein lay a main part of the reformation by Christ that he rendereth his worshippers more spiritual than under the Law 'T is such worshippers that he seeketh John 4. In a word the Apostles admission and the Beleivers submission to Baptisme doth imply their being
where affirm any such thing Now whereas Mr. Goodwin supposeth as much may be drawn from the 4. Galat. 1 2 3. That the Text doth signifie a farre different state of the Church is plain and clear but that that difference should lie in a less obligation to any of the Commandments of Christ then the Church then was to the Ordinances of Moses this is not in the Text nor indeed in any other 'T is true 1. This Text saith We when we were children were in bondage to the elements of the world which at the 9. verse he calleth weak and beggarly but they were no other but the carnall Ordinances of the Law of Moses those slavish customes of the Jewish Law which he calleth the rudiments of the world or beginnings of teaching sutable to their dark state but to argue from their redemption to those Ordinances to our liberty from obedience to Christs in his which Mr. Goodwin doth or else where is the countenance this Text giveth his cause but in my poor apprehension it is a horrid consequence Again 2. The Text saith further That we are redeemed from under the Law that we might receive the adoption of sons But that the receiving the adoption of sons signifieth any such thing as a less tie to obey the great Prophet in his Ordinances than was on the Jews to obey their lesse Prophet in his or that to suppose us to stand equally bound to Christ in his Ordinances as they were to Moses in his that this will confound the difference of the two states of the Church is onely said by Mr. Goodwin not proved nor attempted to be Now as I have shewn already that the difference of the two states cannot lie in this that Christs Disciples are lesse bound to Christs Ordinances than Moses was in his by Acts 3.22 Hebr. 2.1 Hebr. 12.25 Mark 8.38 But for the further clearing of this point I shall offer breifly wherein the difference of the two states of the Church doth lie and particularly 1. In the matter of the Church the matter of the old Testament Church was Abrahams carnall seed without respect to morrals Acts 7.38 The whole posterity of Abraham are called the CHURCH in the wilderness But now under the new Testament the matter of the Church is the spiritual seed of Abraham such as follow him in faith and holiness Math. 3.9 John 4.23 24. 1 Peter 1.5 The Churches of the new Testament are or ought to be by constituation called to be Saints sanctified by Christ Jesus 1 Corinth 1.2 and if any other be admitted and prove otherwise such are not to be endured in communion 1 Corinth 5.13 2 Thes 3.6 14. Revel 2.2 Christ affirmeth it in the honour of the Church of Ephesus that they could not bear them that did evil 2 In respect of the Ordinances The Ordinances of the old Church exceeding many The Gospel sew 2. The old ones costly and afflictive The new comparatively not so 3. The old ones carnal the new comparatively spiritual Gal. 3.2 especially Baptisme which betokeneth the reward of duty namely resurrection to glory with Christ as well as our duty now and present state of death and burial with Christ Colos 2.12 compared with Colos 3.1 3. In respect of a more abundant pouring forth of the Spirit Luke 11.13 2 Corinth 3.8 the consequence whereof is 1 More boldness in approaches to God Galat. 4 6 Romans 8.15 2. More light and knowledge touching the good will of God to sinners and the way of their reconcilement to God 2 Tim. 1.10 Ephes 1.9 Titus 2.11 2 Corinth 5.19 21. 4. The Churches under the new Testament have richer grounds whereupon to raise holiness conformity to God Titus 2.11 12 13 14. Hebr. 2.3 Rom. 8. from 32. to 39. 2 Corinth 3.18 1 Peter 1.16 17 18. 5. They have richer grounds of comfort because clearer ground for faith and hope 1 Peter 1.21 Rom 8 21. Rom. 4.25 therefore 1 Pet. 1.8 Rom. 5.2 3 they rejoyced with joy unspeakable and full of glory 6. More peace of conscience Hebr. 7.19 Hebr. 9.9 14. Hebr. 10.1 7. More full communion with God the Father and the Son 1 John 1.3 By all which it appeareth that there are respects in abundance to shew wherein the difference of the two states of the Church lieth and consequently no necessity to conceive that if the Disciples of Christ be as straitly bound to obey him in all his Ordinances as the old Church was to obey Moses in his that then the difference of the two states of the Church would be confounded I shall conclude this with the words of Mr. Baxster If when Gods worship was so much ceremonious he yet layeth a charge to DOE WHATSOEVER he commandeth and to ADD NOTHING THERETO NOR TAKE OVGHT THEREFROM That is saith he not to or from the words commanding onely but also THE WORK COMMANDED Is it likely then that he will be lesse jealous in this now Sixthly A sixth Scripture complaining of wrong is the 1 Corinth 11.24 25 26. There is an eye of Evangelical liberty concerning external observations P. 61. Of Water dip saith Mr. Goodwin in the institution it self of the other Ordinances also as the Apostle rendereth it 1 Corinth 11 25 26. THIS DO YE AS OFT AS YE DOE IT in remembrance of me for as often as ye eat this bread and drink this cup ye do shew the Lords death till he come Here is no injunction how oft but a plain intimation of liberty touching this onely the termes for the manner of doing it is set down which is the direct calculation or manner of sanction of the institution concerning the free-will offering under the Law this kind was imposed on no man as of necessity To which I answer Your inference from the word I humbly conceive to be just contrary to the design of our Lord Jesus in the instituting you suppose he intended a liberty as to the use of the supper by not determining the time how oft they should eat that bread whereas in truth the undetermining of the time how oft following the positive command of its use This doe ye noteth rather the frequent use of it upon all convenient occasions as supposing the determining of time for the performance of commands is onely necessary where the matter commanded doth not nearly concern the party that doth obey he supposeth principles of self-love will carry men to frequent diligently the meanes of their comfort and safety which also I take to be the reason why 't is not set down punctually how oft we shall pray or hear or frequent the assemblies of the Saints That precept saith Dr. Ames of an undeterminate time Doe this admitteth no other limitation but want of opportunity or some just impediment But Vrsinus more plain from the words AS OF T The Supper therefore saith Vrsin is often to be reiterated and that 1. Because of the words of the institution and 2. Because of the end of the